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- “s ve pusaan paro dharmo yato bhaktiradhokshaje.
- ahaitukyapratihata yayatma sanprasidati..”
purushoan ka bhagavannamadi sankirtanadi lakshan bhakti hi paramotkrisht dharm hai, jisase adhokshaj bhagavan mean ahaituki apratihata bhakti hoti hai, jisase ki antaratma ka sanprasad hota hai, yahaan yah siddh hota hai ki jab ‘yatah’ is panchamyant se bhakti ka kary karanabhav nirdharit hai, tab use ahaitu ki kaise kaha ja sakata hai? is par samadhan yah hai ki vastav mean bhakti ka karan banata nahian? yadi bhagavatkripa ko karan kahean to sam bhagavan mean visham kripa kaise sambhav hai? yadi kripa bhi sam ho, tab to sabhi ko bhakti-prapti honi chahie. yadi bhakt kripa se kahean to vah bhi thik nahian kyoanki vah bhi sam hi hai.
- “sarvabhooteshu yah pashyedh bhagavadbhavamatmanah.
- bhootani bhagavatyatmanyesh bhagavatottamah..”
yadi-
- “eeshvare tadadhineshu balisheshu dvishatsu ch.
- premamaitri kripopeksha yah karoti s madhyamah..”
is lakshan ke anusar madhyam-bhakt ki kripa se bhakti ka hona manean so bhi thik nahian, kyoanki shraddha-purassar madhyam-bhakt ke sevan se hi madhyam-bhakt ki kripa prapt ho sakati hai, parantu shraddha bhi to bhakti hi hai, vah pahale kaise mile? sadhan aur sadhyaroop se bhakti hi do prakar ki hai, usamean bhi avastha-bhedamatr se sadhy-sadhanabhav banate haian. jaise apakvamr, pakvamr ka hetu hota hai, vaise hi sadhanaroopa bhakti ka sadhyaroopa bhakti ke sath sadhy-sadhan-bhav hota hai.
- “sarvabhilashitashoonyan jnanakarmadyanavritamh.
- anukoolyen krishnanusmanan bhaktiruchyate..”
arthat sarvabhilapavarjit jnan aur karmoan se anavrit anukoolataya shrikrishn ka anusmaran hi bhakti hai.
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